Search Results (50)

Postcolonialism stands as a synergy between new and old sets of literature that have come together unevenly and in different ways. Postcolonial interventions have contended with IR core themes over the past four decades. Over the last two decades, there has also been a boom in the scholarship that examines non-Western IR, with some emerging from the contributions of critical theorists who sought to question the dominance of mainstream perspectives such as (neo)realism, liberal institutionalism, and constructivism. How has postcolonialism influenced IR, and how does it relate to non-Western approaches of the ‘international’? This article presents a historical categorization of postcolonial interventions on world politics as postcolonial 1.0 (the anti-colonial struggles against empire); 2.0 (subaltern studies, discourse and Otherness); and 3.0 (disrupting hegemonic epistemes). It then provides a review of whether and how postcolonial approaches align with the movement towards a non-Western IR. Full article

This article offers a new perspective on Miriam’s red jewel in Nathaniel Hawthorne’s The Marble Faun (1860), interpreting it as a symbol of Jewish femininity, diasporic memory, and aesthetic resistance. Although the jewel has received little critical attention, this study suggests that it plays a central role in shaping Miriam’s identity and in articulating broader cultural anxieties around gender, ethnicity, and visibility. Through intertextual readings of Shakespeare’s Jessica and Walter Scott’s Rebecca and Rowena, the essay situates Miriam within a literary tradition of Jewish women whose identities are mediated through symbolic adornments. In addition to literary analysis, the article draws on visual art history—particularly Carol Ockman’s interpretation of Jean-Auguste-Dominique Ingres’s 1848 portrait of Baronne de Rothschild—to explore how 19th-century visual culture contributed to the eroticization and exoticization of Jewish women. By placing Hawthorne’s portrayal of Miriam in dialogue with such visual representations, the essay highlights how the red jewel functions as a site of encoded cultural meaning. The analysis is further informed by feminist art theory (Griselda Pollock) and postcolonial critique (Edward Said), offering an interdisciplinary approach to questions of identity, marginalization, and symbolic resistance. While not claiming to offer a definitive reading, this article aims to open new interpretive possibilities by foregrounding the jewel’s narrative and symbolic significance. In doing so, it contributes to ongoing conversations in Hawthorne studies, Jewish cultural history, and the intersections of literature and visual art. Full article

This essay argues that Holiday Powers’ s Moroccan Modernism (2025) offers a compelling case study for rethinking global modernist art from a decolonial perspective, highlighting Morocco’s unique creative, esthetic, and philosophical forces. The questions and issues this book raises, and this essay addresses, revolve around the problematic of non-European modernism as both a phenomenon of decolonial politics of esthetics, in the Jacques Rancière sense, and an artistic movement born out of the history of Western art through the colonial imposition of the European conception of modernity and system of education. I take particular issue with the dominance of political history, identity discourse, and redundant postcolonial rhetoric that characterizes not only Powers’ narrative but also the account of other area modernisms. This dominance generates a tendency to misestimate art agency and to neglect the investigation of the complex creative, esthetic, and philosophical underpinnings of the modernist construct. A lucid revisiting of Orientalism is mandatory for tackling this understudied aspect of modernism. Yet, I also demonstrate the accomplishments of Moroccan Modernism as a cogent historical exposition of this construct in Morocco, upon the basis of which future studies can be undertaken. Full article

Drawing on in-depth interviews and thematic analysis, this study explores the therapeutic benefits of outdoor experiences through the lived experiences of 24 outdoor practitioners, including educators, environmentalists, therapists, and program leaders. Three core themes emerged: (a) nature as an emotional regulator and reflective space; (b) therapeutic benefits of human–nature relationships; and (c) decolonial, bioregional, and cultural healing. Although practitioners facilitated physical challenges and skill-building for their participants, they primarily described outdoor experiences as relational, somatic, and culturally rooted practices that foster emotional regulation, grief processing, identity integration, and social inclusion. Healing emerged through solitude, silence, ancestral connections, sacred landscapes, inclusive dynamics, and the restoration of cultural knowledge. This study’s results challenge Western-centric outdoor education models by foregrounding Indigenous and postcolonial perspectives embedded in Indian ecological traditions. The results contribute to global discussions on decolonizing outdoor fields and offer implications for culturally responsive, emotionally safe, and ecologically grounded practices. Full article

Redemption, as a response to guilt and a path toward self-realization, is a fundamental theme in human narratives. The Kite Runner by Khaled Hosseini poignantly explores this theme through the protagonist’s moral conflict, internal struggle, and eventual journey toward atonement. While prior studies have predominantly examined the novel through psychological and literary lenses, this paper adopts a linguistic perspective by applying van Leeuwen’s Social Actor Network Model within the framework of Critical Discourse Studies (CDS). It investigates how discourse constructs and negotiates guilt, moral responsibility, and redemption through social actor representation, role allocation, and inclusion/exclusion strategies across Amir’s narration, inner monologue, and dialogue. The analysis reveals that linguistic techniques such as association, passivation, and categorization play a pivotal role in shaping the protagonist’s moral transformation. By foregrounding the role of discourse in constructing ethical identity, this study offers a novel contribution to both literary linguistics and trauma narratives. It also adds to global scholarly conversations on how language mediates reconciliation and recovery in postcolonial and transnational fiction. Full article

Since the early 2000s, Malaysian Chinese independent cinema has garnered international recognition, with James Lee emerging as one of its most influential figures. Distinct from many of his contemporaries, Lee’s films feature a unique sound design that plays a pivotal role in articulating cultural identity. This study, grounded in in-depth interviews with the director, investigates how sound aesthetics function as a vital medium for cultural expression. In the postcolonial context of Malaysia, sound is revealed not merely as a narrative device but as a complex tool of cultural translation. Lee’s creative practice exemplifies what this study terms a “sound-driven non-conscious cultural expression”, wherein surreal sound treatments and multilingual environments construct an aesthetic that is both locally rooted and transnational in scope. By drawing upon sound theory and theories of cultural identity, this research uncovers the significance of sound aesthetics in multicultural contexts, offering new perspectives for film and cultural studies alike. Full article

Oral narratives play a crucial role in shaping the historical consciousness of Indigenous communities in Northeast India, where history writing is a relatively recent phenomenon. Among the Mizos, Nagas, Khasis, Kuki-Chins, and other Indigenous tribes of Northeast India, including the Bodos, the Garos, the Dimasas, or the Karbis of Assam, much of what is considered written history emerged during British colonial rule. Native historians later continued it in postcolonial India. However, written history, especially when based on fragmented colonial records, includes interpretive gaps. In such contexts, oral traditions provide complementary, and frequently, more authoritative frameworks rooted in cultural memory and collective transmission. Oral narratives, including ritual poetry, folk songs, myths, and folktales, serve as vital mediums for reconstructing the past. Scholars such as Jan Vansina view oral narratives as essential for understanding the histories of societies without written records, while Paul Thompson sees them as both a discovery and a recovery of cultural memory. Romila Thapar argues that narratives become indicative of perspectives and conditions in societies of the past, functioning as a palimpsest with multiple layers of meaning accruing over generations as they are recreated or reiterated over time. The folk narratives of the Mizos and Angami Nagas not only recount their origins and historical migrations, but also map significant geographical and cultural landmarks, such as Khezakheno and Lungterok in Nagaland, Rounglevaisuo in Manipur, and Chhinlung or Rih Dil on the Mizoram–Myanmar border. These narratives constitute a cultural understanding of the past, aligning with Greg Dening’s concept of “public knowledge of the past,” which is “culturally shared.” Additionally, as Linda Tuhiwai Smith posits, such stories, as embodiments of the past, and of socio-cultural practices of communities, create spaces of resistance and reappropriation of Indigenous identities even as they reiterate the marginalization of these communities. This paper deploys these ideas to examine how oral narratives can be used to decolonize grand narratives of history, enabling Indigenous peoples, such as the Mizos and the Angamis in North East India, to reaffirm their positionalities within the postcolonial nation. Full article

This paper critically examines Édouard Glissant’s philosophy of relation through the lens of Watsuji Tetsurō’s theory of fūdo (climate and milieu), arguing that Watsuji’s insights help address some of the tensions and limitations in Glissant’s thought. While Glissant foregrounds relationality as a dynamic process of cultural creolization, his emphasis on fluidity and opacity at times risks obscuring the material and environmental conditions that shape human interactions. In contrast, Watsuji’s fūdo provides a framework for understanding relationality as always embedded in specific climatic and spatial conditions, grounding Glissant’s poetics of relation in a more concrete phenomenological and ecological perspective. By integrating Watsuji’s attention to the reciprocal formation of human subjectivity and milieu, this paper argues for a more nuanced articulation of relational identity—one that does not merely resist fixity but also acknowledges the formative role of an (interconnected) place (or places) and environment (or environments). Ultimately, this comparative approach highlights the potential for a deeper ecological and material grounding of Glissant’s thought, offering a corrective to its occasional indeterminacy while reaffirming its decolonial aspirations. In doing so, it contributes to broader discussions on the intersections of environmental philosophy, postcolonial thought, and theories of intersubjectivity. Full article

This article presents a multidimensional analysis of the work of the Māori artist Hori from postcolonial, cultural, and autoethnographic perspectives. Drawing on the researcher’s experience as a visitor in Ōtaki, Aotearoa/New Zealand, an environment deeply rooted in Māori heritage, the text demonstrates how Hori’s art becomes a field of negotiation over identity, visual decolonization, and dialogue with global currents of socially engaged art. Particular attention is given to Matariki, the Māori New Year, as a context for cultural renewal, community strengthening, and the emphasis on values such as whakapapa (genealogy) and whenua (land). Through the author’s autoethnographic reflexivity, interpretation emerges as a relational process that takes into account local meanings, universal experiences of resistance, as well as the ethical and epistemological challenges involved in researching Indigenous cultures. In effect, Hori’s work appears as a transnational visual language in which aesthetics intertwines with politics and local epistemologies engage with global discourses on power, memory, and identity. Full article

Cities in sub-Saharan Africa are growing at an unprecedented rate, resulting in the significant expansion of peri-urban spaces. Postcolonial planning reflects the instrumental rationale continued by colonial legacies and largely fails to take the realities of the peri-urban population into account. As the example of Maputo, the Mozambican capital, demonstrates, the consequences are far-reaching. Implementing individual land titling programs promotes the commodification of space and the individualization of collective life, while the modernist vision of a homogeneous physical order leads to the socio-spatial alienation of existing residents and large-scale displacements. Employing a life-world approach in Alfred Schütz’s tradition, this paper brings the everyday reality of peri-urban dwellers into focus, offering a renewed planning agenda. Building on place-based research and life-world analytical ethnography, the reconstruction of practices and experiences illuminates the “paramount reality” of everyday life in Maputo as necessary entry points for an urban planning agenda that reconciles both the life-world of the people and the instrumental realities of state and planning actors. Applying a life-world perspective to urban planning reveals a realistic and inclusive approach grounded in the experience and social reality of the people living in the “ordinary city”. Full article

The expansion of empires and colonial rule significantly shaped the movement of religious communities, practices, and institutions across borders. This article examines the intersections of empire, colonialism, and religious mobility with a view to exploring how colonial administrations facilitated, restricted, or co-opted religious movements for governance and control. Religious actors—such as missionaries, clerics, traders, and diasporic communities—played roles in transnational exchanges, carrying faith traditions across imperial networks while simultaneously influencing local spiritual landscapes. The study situates religious mobility within the broader framework of colonial power structures and analyzes how missionary enterprises, religious conversions, and state-sponsored religious policies were used to consolidate imperial control. It also considers how indigenous religious movements navigated, resisted, or transformed under colonial rule. The case studies include Christian missionary networks in British and French colonies, the movement of Islamic scholars across the Ottoman and Mughal empires, and the role of Buddhism in colonial southeast Asia. These examples highlight the role of religion not just as a tool of empire but as a vehicle for indigenous agency, resistance, and syncretic transformation. This article explores the transnational mobility of religious artifacts, sacred texts, and pilgrimage networks, demonstrating how colonial expansion altered religious landscapes beyond political boundaries. The study critically engages with postcolonial perspectives to interrogate how colonial legacies continue to shape contemporary religious diasporas and global faith-based movements. Full article

This article, Queering Militarism in Israeli Photography, examines Adi Nes’s Soldiers series, a body of work that interrogates the intersections of queerness, militarism, and nationalism within Israeli society. By employing a distinctive “military circus” aesthetic, Nes challenges the rigid heteronormative and hyper-masculine archetypes embedded in Israeli military identity. His staged photographs depict soldiers in circus-inspired performative poses, blending military discipline with elements of the carnivalesque to subvert conventional representations of military masculinity. This approach creates spaces where queerness, vulnerability, and fluid identity defy the rigid confines of nationalist narratives. Using queer studies frameworks, performance theory, and postcolonial critique, this article analyzes Nes’s depiction of soldiers as both military subjects and circus performers, examining how these representations disrupt the “naturalness” of gender, power, and identity within the Israeli national ethos. Through a close reading of key images—such as the fire-breathing soldier, the acrobat on a tightrope, and the strongman figure—this article argues that Nes critiques homonationalism and exposes the co-optation of LGBTQ+ identities into militaristic frameworks. His images juxtapose exaggerated masculinity with homoerotic and introspective vulnerability, positioning the queer body as both a participant in and a subverter of the national narrative. Drawing on contemporary queer theory—including José Esteban Muñoz’s concept of “disidentification”, Eve Kosofsky Sedgwick’s theories of queer shame and performativity, and perspectives on temporality, failure, and counterpublics following Elizabeth Freeman, Jack Halberstam, Michael Warner, and Sara Ahmed—this article frames queerness as an active site of resistance and creative transformation within the Israeli military complex. The analysis reveals how Nes’s work disrupts Zionist masculinities and traditional militaristic structures through a hybrid aesthetic of military and circus life. By reimagining Israeli identity as an inclusive, multi-dimensional construct, Nes expands queer possibilities beyond heteronormative confines and homonationalist alignments. This merging of critical queer perspectives—from the destabilizing of discipline and shame to the public visibility of non-normative bodies—posits that queer identities can permeate and reshape state power itself, challenging not only the norms of militaristic nationalism but also the boundaries of Israeli selfhood. Full article

This paper analyses the indigenization or Koreanization of Protestantism in South Korea in the late 20th century through a study of an original messianic and millenarian movement, Victory Altar. The group was founded in 1981 by Cho Hee-Seung in the biblical tradition, with references to Korean spiritual traditions as well. Its most salient feature is the self-consecration of Cho Hee-Seung as “Victor Christ and God”, the unique universal Messiah. In order to show the correlation between this spiritual movement, Protestantism, and Korean culture, I survey the recent history of South Korea and its staunch nationalism largely spurred by Protestant missionaries at the turn of the 20th century. I then present the core teachings of Cho the Messiah: the biological immortality of neohumans, the Hebrew genealogy of the Koreans thanks to the saga of the Lost Tribe of Dan from Israel to Korea, and his major vows to protect South Korea. An assessment of the heritage of Protestantism in this movement is then offered through the perspective of post-colonialism since Victory Altar sees itself and its Messiah/God as far superior to the God and Messiah of the Western powers that brought Christianity to Korea without really understanding it. Full article

With roots in the early 1960s, decoloniality as a sub-sect of postcolonial studies made successful attempts at redefining and unearthing essentially Western conceptualizations of knowledge and knowledge formation across different fields of endeavor. Many academic disciplines have benefited from decolonial studies’ self-reflective theories and deconstructive approaches, and religion and science should not be an exception. Within religion and science as an academic field, Western and European intellectual frames have been overwhelmingly presented as definitive of globalized perspectives and knowledge, especially the definition of “religion” and “science” within the academic field. The subtle but evident impact of adopting Western epistemology as ‘the’ definitive reference frame for all peoples and cultures is the transposition of colonial and overtly Eurocentric conceptualizations and definitions of what religion and science mean as perfunctory for what religion and science should mean within non-Western frames as well as a disregard for the latter. This has led to the presentation (or overrepresentation, according to Sylvia Wynter) of a single homogenized perspective for meaning-making and interpretation of topics and themes within the field, a decision which has not only significantly impacted the field, in terms of ongoing dialectics about the relationship between religion and science, but which has also seen the exclusion of other forms of beneficial epistemic reference frames, which have been viewed as subaltern. Drawing from Wynter’s epistemic disobedience, this paper highlights decolonial approaches for engaging in the academic study of science and religion, and which will advance the path towards delinking the field from Euro-Western conceptualizations. This will unravel the rich epistemic formation within non-Western knowledge frames and the inclusion of which will greatly enrich and redefine the academic study of religion and science in the days ahead. Full article

Death is a painful reality that strikes and affects all human beings. Death knows no boundaries, race, age, gender, belief system or status. It affects the family; the social, political and economic networks of the deceased and the community at large. Death comes with different challenges that require coping mechanisms. While Africans from all walks of life use different approaches to help the bereaved deal with death and loss, the church has become the biggest role player in attending to this crisis. Although the church is a latecomer in the lives of African people in general, for the people of Collins Chabane Municipality in particular, it is given priority when death strikes. This article seeks to articulate how the church has become central to the death and burial rituals in that municipality. To that end, the researcher conducted a review of data collected through individual and focus group interviews carried out with traditional community leaders (local chiefs) in the municipality on the theme: The erosion of postcolonial African funeral traditions in rural South Africa (Limpopo). Full article